Earlier it was stated that urges and impulses,
passions and emotions are all endocrine expressions. There are
forces more subtle than the physique. These forces are the primal
drives emanating from the microbody (Karma-sarira) which
is intimately united with the psyche. The micro-vibrations of the
primal drives first produce appropriate conditions in the
neuro-endocrine system. The integrated action of this system
produces hormones and neuro-hormones which not only generate
feelings but also command appropriate action that satisfies the
need of the urge. We either progress or retrogress depending on
whether we control and subdue our primal drives or succumb to
them. The process of subduing the forces of primal drives
consists in generating vibrations or waves which countermand them
by conscious reasoning. It is the authority of the spiritual self
which commands the reasoning mind to produce the
counter-vibrations. The vibrations of waves resulting from the
primal drives are malevolent lesyas whereas the
counter-vibrations produced by the authority of the self are
benevolent lesyas. On the basis of their intensities both
the above type of lesyas are divided into three
categories:

(i) The most intense of the malevolent class
are Krsna - dark black.

(ii) The medium ones are Nila - blue
dark.

(iii) The least intense ones are Kapota
- grey.

Similarly in the benevolent class,

i The least intense ones are Tejas-bright
red.

ii The medium ones are Padma-bright
yellow.

iii The most intense ones are Sukla-bright
white.

When one is under the influence of the evil
trinity of Krsna, Nila and Kapota, the force of the
instinctive drives is so powerful that the reasoning mind
surrenders to it. On the other hand, with the conversion of lesyas,
the rational mind is able to countermand the insistence of the
carnal desires.

It will be seen from the above that the
nomenclature of the lesyas has been made on the basis of the
spectrum of dark and bright colours.

Colour is an inherent characteristic of the
entire material existence. The nature of colour is
electromagnetic radiation. Difference in wave-length and
frequency distinguishes one colour from another. Lesyas
are also radiations and different lesya have different
wavelengths, and therefore, each has a definite place in the
electromagnetic spectrum. Each one, therefore, can be associated
through its harmonies with a definite colour in the visible
spectrum, i.e. from red to violet. Thus on the basis of the
relation between the colours of the visible spectrum and the lesya
radiations, we can use specific colours as the means of
strengthening or weakening the lesya radiations.

The spiritual progress will depend upon the
degree of transformation of the malevolent trinity into the
benevolent one. Without actual transformation, there will be no
process. This is not merely a speculation, but the basis of a
real experience. And to bring about the desired transformation,
perception of psychic colour - Lesya,-dhyana has proved to
be a practical means of transformation. Lesya-dhyana is
thus an efficient tool of successively diminishing the
intensities of the malevolent lesya from Krsna to Nila
and from Nila to Kapota, and then progressively
increasing the intensities of the benevolent lesya - from Tejas
to Padma and from Padma to Sukla. The actual
spiritual progress commences with the conversion of Kapota to
Tejas, i.e. from grey to red. The index of Teias lesya
is bright red colour of sunrise. Colour psychology also supports
the view that the bright red colour is the first indication of
the spiritual progress.

With the above conversion, there is a
remarkable drop in animal instincts and carnal desires and such
other habits. Further progress will result from the change of Tejaslesya to Padma lesya and the final change of Padma
to Sukla lesya will result in the total eradication of
cruelty, hatred etc.

The Aura

It is now well-known that the body is
constantly surrounded by an envelope of colours called
"aura" which is an effect lesya. Change in lesya
will bring about a corresponding change in the colour of aura.
That is why aura is predominated at different times by different
colours such as black, red, yellow, blue or white.

Aura is not only influenced by the internal
colour indices, but is also influenced by the colours of the
external environment. That is why the cause and effect relation
between lesya and colours is reciprocal. In other words,
just as any change in lesya would result in the change in
the colour of aura, the change in the aura by the influence of
the colours of the external environment would bring about a
change in the lesya. This principle has been utilized in
the "perception of the psychic colours" (Lesya-dhyana)
to transform the malevolent lesya into benevolent ones.